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“Viva e moia”: riflessioni pedagogiche inattuali su gogna mediatica e pensiero critico
No full textAbstract – If the education system is connected to all social and historical dynamics, it is at least rash to single out social and digital platforms as solely responsible for the violence, rudeness and vulgarity with which our society is imbued. Assuming a critical self-consciousness would be the first step to curb violence, because the freedom of the subject marks the possibility and ability to adhere to moral, civil and political values. In order to cultivate a responsible conscience that is concerned with interiority and individuality, it would be appropriate to reiterate that digital competence is not merely technological, but involves the social and relational, cognitive and moral dimensions. By critically analysing, in an interdisciplinary manner, certain social dynamics that, over time, have recorded ‘victims’ of the fame and fury of ‘the people’, one could nurture a pedagogical reflection that, by questioning ‘the past with the utmost strength of the present’, succeeds in traversing it in order to push it out of itself.Riassunto – Se il sistema educativo è connesso a tutte le dinamiche sociali e storiche, è quanto meno avventato individuare nei social e nelle piattaforme digitali i soli responsabili della violenza, della maleducazione e della volgarità di cui è impregnata la nostra società. Assumere la coscienza critica di sé stessi sarebbe il primo passo per arginare la violenza, perché la libertà del soggetto contrassegna la possibilità e la capacità di aderire a valori morali, civili e politici. Per coltivare una coscienza responsabile che curi interiorità e individualità, sarebbe opportuno ribadire che la competenza digitale non è semplicemente tecnologica, ma prevede il coinvolgimento della dimensione sociale e relazionale, cognitiva e morale. Analizzando criticamente, in modo interdisciplinare, alcune dinamiche sociali che, nel corso del tempo, hanno registrato "vittime" della fama e della furia del "popolo", si potrebbe alimentare una riflessione pedagogica che, interrogando “il passato con la massima forza del presente”, riesca a traversarlo per spingerlo fuori di sé
Prime osservazioni sull’amministrazione della giustizia penale a Ferrara nell’età di Borso
No full textThis essay investigates the administration of criminal justice in Ferrara under Borso d’Este (1450–1471), focusing on the interplay between communal institutions and princely power. Using statutory legislation, the Malefizio registers, and scattered documentary fragments, it try to reconstruct judicial procedures, categories of crime, and sentencing practices despite severe archival losses.Questo saggio indaga l\u27amministrazione della giustizia penale a Ferrara sotto Borso d\u27Este (1450-1471), concentrandosi sull\u27interazione tra le istituzioni comunali e il potere principesco. Utilizzando la legislazione statutaria, i registri Malefizio e frammenti documentari sparsi, cerca di ricostruire le procedure giudiziarie, le categorie di reato e le pratiche di condanna nonostante le gravi perdite archivistiche
Il processo antropotecnico di civilizzazione: Note sul valore immunitario delle pratiche in Peter Sloterdijk e Norbert Elias
No full textThis paper aims to highlight the immunitary role of practices within Peter Sloterdijk’s philosophy and Norbert Elias’s sociological theory of the civilizing process. Starting from a theoretical perspective, I will outline some point of affinity between the immunitary aim of what Sloterdijk calls “anthropotechnics” and the development of customs and manners described by Elias. In both cases a general tendency towards the reduction of uncertainty, unpredictability, risks of harm by violence or sudden and violent death, will be found within the inner core of habitual, repeated actions. It will be clear, in fact, that the increase in human interdependence and social differentiation, with their reduction of immediacy, theorized by Elias, describe something quite similar to what Sloterdijk sketches as the anthropological need to distance from the immediate pressure of reality expressed in the building of habits and institutions.L’articolo si propone di sottolineare il ruolo immunitario delle pratiche nella filosofia di Peter Sloterdijk e nella teoria sociologica del processo di civilizzazione delineata da Norbert Elias. Partendo da un punto di vista teorico, si tratterà di evidenziare alcuni punti di affinità, una certa “aria di famiglia”, tra lo scopo immunitario di ciò che Sloterdijk chiama “antropotecniche” e lo sviluppo di costumi e maniere descritto da Elias. In entrambi i casi, all’interno del nucleo di azioni abituali ripetute, sarà riscontrata una tendenza generale alla riduzione dell’incertezza, dell’imprevedibilità, del rischio di danno derivante da violenza o di morte violenta e improvvisa. Si chiarirà infatti come le teorie di Elias circa l’incremento dell’interdipendenza e della differenziazione sociale nei rapporti umani, con la loro conseguente riduzione dell’immediatezza, descrivano qualcosa di piuttosto simile a ciò che Sloterdijk abbozza nei termini di bisogno antropologico di distanza dall’immediata pressione della realtà espressa nella costituzione di abitudini e istituzioni
Boredom as the Modern Condition
No full textThis article discusses the centrality of boredom for the constitution of the modern subject as its proprium. It distinguishes between three forms of boredom: that of indeterminate duration –boredom as same without other; that of repetition – boredom as other without same; and that of self-abdication – boredom as the rupture of same and other. The discussion then turns to Siegfried Kracauer’s reflections on boredom, in which he identifies and explores its inherent paradoxes. By contrasting everyday boredom with radical one, Kracauer argues that radical boredom opens an entirely new horizon of thought and action that might allow us to stand up to the social and political challenges of modern times.This article discusses the centrality of boredom for the constitution of the modern subject as its proprium. It distinguishes between three forms of boredom: that of indeterminate duration –boredom as same without other; that of repetition – boredom as other without same; and that of self-abdication – boredom as the rupture of same and other. The discussion then turns to Siegfried Kracauer’s reflections on boredom, in which he identifies and explores its inherent paradoxes. By contrasting everyday boredom with radical one, Kracauer argues that radical boredom opens an entirely new horizon of thought and action that might allow us to stand up to the social and political challenges of modern times
L\u27immagine come metodo : Vigilanza epistemica e riflessività nella ricerca geografica visuale
No full textThis paper, with an epistemological focus, offers a critical reconstruction of the debate surrounding visual geographies, highlighting the main theoretical and methodological tensions that have accompanied the evolution of this subfield of study. Several issues that remain central to the debat – such as the scientific legitimacy of images and their use as tools for knowledge production – are re-examined through the lens of concepts drawn from visual sociology, with particular reference to Bourdieu’s (2022) notion of “epistemic vigilance”. Furthermore, the application of the “reflective research report” model, proposed by Altheide and Johnson (1994), is discussed as a methodological device capable of supporting the development of reflexive and situated research practices, attentive to the theoretical and methodological implications embedded in the use of images within the framework of visual geographies.Il contributo, di taglio epistemologico, propone una ricostruzione critica del dibattito sviluppatosi intorno alle geografie visuali, mettendo in luce le principali tensioni teoriche e metodologiche che ne hanno accompagnato l’evoluzione come sotto-campo disciplinare. Alcune questioni ancora centrali nel dibattito – quali la legittimità scientifica delle immagini e il loro utilizzo come strumenti di produzione di conoscenza – vengono riconsiderate alla luce di concetti provenienti dalla sociologia visuale, con particolare riferimento alla nozione di “vigilanza epistemica” elaborata da Bourdieu (2022). Inoltre, si discute l\u27applicazione del modello del “reflective research report”, proposto da Altheide e Johnson (1994), come dispositivo metodologico utile alla costruzione di pratiche di ricerca consapevoli, situate e capaci di rendere esplicite le implicazioni teoriche e metodologiche sottese all’impiego delle immagini nel contesto delle geografie visuali
MESO2025 - Session 2. Colonisation: Coordinated by Astrid J. Nyland and Graeme Warren
No full text This session welcomes contributions that explore themes related to colonisation processes in the Mesolithic and Late Palaeolithic. This can involve several aspects and situations. Firstly, "pioneer" colonisation of previously uninhabited regions or specific areas, including mountainous/alpine regions, or islands or archipelagic landscapes. This may sometimes mean re‐colonisation of areas deserted for differing periods of time. In such context, the potential "memory" of these earlier landscapes is an under‐explored topic. Another related process involved migrating people entering (to them) new lands, but where people already lived. How are such meetings visible in the archaeological material and how does considering these meetings as a colonisation process help us understand them? Colonisation processes need to be engaged with in different ways via the application of different ethods, explanation models, and theoretical perspectives. Here are some potential questions to address: (i) Is "colonisation" an appropriate term to use to describe the processes by which people moved into new landscapes in European prehistory? (ii) How do various types of "mobility" fit with the concept of "colonisation"? (iii) What caused people to move to new lands? (iv) Can we identify "memory" of previously occupied landscapes? (v) Which climatic or environmental conditions push people out or make areas attractive? Are there limits to ecological conditions to where people choose to settle? (vi) Can we improve the chronological resolution of colonisation processes? (vii) How did people familiarise themselves with new territories, resources, and people? (viii) How are relations to new or old lands and people maintained or expressed? (ix) How can we differentiate between permanent moves into new land and seasonal exploitation of marginal landscapes? (x) How do new sources of evidence, such as genetic data, change our understanding of colonisation processes and how do be best combine data of different kinds? This session welcomes contributions that explore themes related to colonisation processes in the Mesolithic and Late Palaeolithic. This can involve several aspects and situations. Firstly, "pioneer" colonisation of previously uninhabited regions or specific areas, including mountainous/alpine regions, or islands or archipelagic landscapes. This may sometimes mean re‐colonisation of areas deserted for differing periods of time. In such context, the potential "memory" of these earlier landscapes is an under‐explored topic. Another related process involved migrating people entering (to them) new lands, but where people already lived. How are such meetings visible in the archaeological material and how does considering these meetings as a colonisation process help us understand them?
Colonisation processes need to be engaged with in different ways via the application of different methods, explanation models, and theoretical perspectives. Here are some potential questions to address: (i) Is "colonisation" an appropriate term to use to describe the processes by which people moved into new landscapes in European prehistory? (ii) How do various types of "mobility" fit with the concept of "colonisation"? (iii) What caused people to move to new lands? (iv) Can we identify "memory" of previously occupied landscapes? (v) Which climatic or environmental conditions push people out or make areas attractive? Are there limits to ecological conditions to where people choose to settle? (vi) Can we improve the chronological resolution of colonisation processes? (vii) How did people familiarise themselves with new territories, resources, and people? (viii) How are relations to new or old lands and people maintained or expressed? (ix) How can we differentiate between permanent moves into new land and seasonal exploitation of marginal landscapes? (x) How do new sources of evidence, such as genetic data, change our understanding of colonisation processes and how do we best combine data of different kinds?
MESO2025 - Session 10. Rites and symbols: Coordinated by Liv Nilsson Stutz and Tomasz Płonka
No full textRituals and symbols were an important part of life in Mesolithic societies. In this session, we invite papers that discuss various aspects of the symbolic culture and ritual practice among hunter-gatherer-fishers from the Early and Middle Holocene, including portable and rock art, graves and various manipulations of the human body, different types of ornaments and their use, ways of preparing and using pigments, and other artefacts and contexts related to the world of rituals and symbols of Stone Age foragers.
How can we identify ritual practice and symbols in the archaeological record from this period? How did these ritual practices and symbolic artefacts function? What role did they play in the life of hunter-gatherer-fisher groups, and how did they function in the social space? Who made symbolic artefacts and who used them? How were the media and raw material for symbolic communication selected and handled? What can the material culture record tell us about hunter-gatherer-fisher cosmologies?
One important focus for the session is the evidence of ritual practices and symbolic communication revealed through detailed contextual analysis. Another significant area is the theoretical approaches available to us as we interpret it. We welcome papers addressing both theoretical aspects of research on rituals and symbols within broader hunter-gatherer-fisher cosmology, and specific and detailed case studies.Rituals and symbols were an important part of life in Mesolithic societies. In this session, we invite papers that discuss various aspects of the symbolic culture and ritual practice among hunter-gatherer-fishers from the Early and Middle Holocene, including portable and rock art, graves and various manipulations of the human body, different types of ornaments and their use, ways of preparing and using pigments, and other artefacts and contexts related to the world of rituals and symbols of Stone Age foragers.
How can we identify ritual practice and symbols in the archaeological record from this period? How did these ritual practices and symbolic artefacts function? What role did they play in the life of hunter-gatherer-fisher groups, and how did they function in the social space? Who made symbolic artefacts and who used them? How were the media and raw material for symbolic communication selected and handled? What can the material culture record tell us about hunter-gatherer-fisher cosmologies?
One important focus for the session is the evidence of ritual practices and symbolic communication revealed through detailed contextual analysis. Another significant area is the theoretical approaches available to us as we interpret it. We welcome papers addressing both theoretical aspects of research on rituals and symbols within broader hunter-gatherer-fisher cosmology, and specific and detailed case studies.
Giors Boneto (1746-1828) e Paolo Soleri (1919 2013): un dialogo possibile
Full text linkWhat does it mean to inhabit a territory or to become aware of a territory? In a contemporary society, what significance is attributed to the sacred and how is it perceived or received by human beings? How can the experience of the religious man be transposed into modernity, or rather, into the life of contemporary (and naturally, Western) human beings? What connects a frescante and his 19th-century depictions nestled in the mountains of Val Maira with a 20th-century architect whose projects are primarily conceived for the Arizona desert? This study aims to offer an analysis of these questions.Cosa implica abitare un territorio oppure prendere coscienza di un territorio? Nella società contemporanea che significato si attribuisce al sacro e come è percepito o recepito dall’essere umano? In che modo è possibile traslare l’esperienza dell’uomo religioso nella modernità o meglio, nella vita dell’essere umano contemporaneo (e naturalmente, occidentale). Cosa accomuna un frescante e le sue raffigurazioni ubicate tra le montagne della Val Maira risalenti al XIX secolo e un architetto del XX secolo i cui progetti sono pensati per lo più per il deserto dell’Arizona? Il presente lavoro mira a proporre un’analisi in merito alle questioni sollevate
Magiciens de la terre (1989): metodo e criteri della «prima esposizione globale di arte contemporanea
Full text linkMagiciens de la terre, promoted by the Centre Pompidou in the spring of 1989, and presented by its curator Jean-Hubert Martin as the ‘first global exhibition of contemporary art’, remains a controversial episode in the history of the globalisation process in art. Situated in the transition from an old to a ‘new internationalism’, the exhibition was immediately the subject of heated controversy, much of which focused on the criteria and methods adopted by the curator for the selection of non-Western art. The following article presents an examination of these criteria, using, on the one hand, the texts drafted by Martin for the presentation of his project; and, on the other hand, the texts produced by the critics at the time of the exhibition’s opening.Magiciens de la Terre, promossa dal Centre Pompidou nella primavera del 1989 e presentata dal suo curatore Jean-Hubert Martin come la “prima mostra globale di arte contemporanea”, resta un episodio controverso nella storia del processo di globalizzazione dell’arte. Collocata nella transizione da un vecchio a un “nuovo internazionalismo”, la mostra fu immediatamente oggetto di accese polemiche, molte delle quali si concentrarono sui criteri e i metodi adottati dal curatore per la selezione dell’arte non occidentale. Il seguente articolo propone un’analisi di questi criteri, basandosi, da un lato, sui testi redatti da Martin per la presentazione del suo progetto e, dall’altro, sui testi prodotti dai critici all’epoca dell’inaugurazione della mostra